The Vampire in Slavic Cultures

The Vampire
in Slavic Cultures

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• Table of Contents
• Excerpt of Chapter 1

UNIVERSITY OF TEXAS–AUSTIN

Copyright © 2010 by Thomas J. Garza. All rights reserved. No part of this publica-
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14 13 12 11 10 12345

Printed in the United States of America

ISBN: 978-1-934269-67-1

Contents

1. Introduction 1
By Thomas J. Garza 5
7
DEFINITIONS OF VAMPIRE
2. A Definition of Vampire from Funk and Wagnalls Standard 9

Dictionary of Folklore, Mythology, and Legend 11
Edited by Maria Leach 13
15
3. A Definition of Vampire from Brewer’s Dictionary of 23
Phrase and Fable 29
Edited by Ivor H. Evans 31
41
4. A Definition of Vampire from The
Encyclopedia of Ghosts and Spirits
By Rosemary Guiley

5. Definitions of Upyr’ and Vampire
By Thomas J. Garza

6. What Is a Vampire?
By Dudley Wright

7. Vampires
By Brad Steiger

ORIGINS OF THE VAMPIRE
8. Heretics as Vampires and Demons in Russia

By Felix Oinas

9. Vampirism: Old World Folklore
By Raymond MacNally and Radu Floresçu

10. The Need Fire 53
By James G. Frazer 65

11. ‘Spoiling’ and ‘Healing’ 67
By Linda Ivanits 69
71
LILITH, HARPIES, AND SIRIN 73
12. The Epic of Gilgamesh: Prologue 79

Translated by Samuel N. Kramer 81
83
13. Lilith 89
By Rosemary Ellen Guiley 105

14. Tlahuelpuchi 119
By Rosemary Ellen Guiley 121
125
15. Sirin 137
Translated by Thomas J. Garza

THE WEREWOLF VS. THE VAMPIRE
16. Lycanthropy Among the Ancients

By Sabine Baring-Gould

17. The Werewolf: An Introduction
By Leonard R.N. Ashley

18. Lycanthropy and the Undead Corpse
By David Keyworth

THE “REAL” DRACULA: VLAD TEPES DRACULA
19. A Journey into Dracula Country

By Manuella Dunn Manscetti

20. The Historical Dracula: Tyrant from Transylvania
By Raymond T. MacNally and Radu Floresçu

21. Crusader Against the Turks
By Raymond T. MacNally and Radu Floresçu

22. The Imprisonment and Final Reign of Dracula 151
By Kurt W. Treplow
159
THE FEMALE VAMPIRE: ELIZABETH BATHORY 161
23. Elizabeth Bathory (1560–1614) from The Vampire Book 167
169
Edited by J. Gordon Melton
179
24. Elizabeth Bathory from The Vampire Encyclopedia 181
By Matthew Bunson 187
193
25. The Passion of Elizabeth Bathory: Bloody Christmas 1610 197
By Raymond T. McNally 205
211
VAMPIRES AND THE SLAVS 217
26. Vampires and the Slavs 221
253
Edited by J. Gordon Melton

27. Of Magic, Witches, and Vampires in the Balkans
By M. Edith Durham

28. Vampires in Bulgaria
Edited by J. Gordon Melton

29. Vampires and the Southern Slavs
Edited by J. Gordon Melton

30. Vampires and the Gypsies
Edited by J. Gordon Melton

31. Vampires in Russia
Edited by J. Gordon Melton

32. Tale of a Russian Vampire
By Helena P. Blavatsky

33. Russia, Roumania, and Bulgaria
By Montague Summers

34. Vampires in Romania
Edited by J. Gordon Melton

35. Vampires in Hungary 263
Edited by J. Gordon Melton 269
273
36. Vampires in the Czech Republic and Slovakia
Edited by J. Gordon Melton 277
279
37. The Golem (1920) 285
By John DeBartolo 291
299
EARLY VAMPIRE STORIES
38. Peter Plogojowitz 307
309
By Paul Barber 325
331
39. The Shoemaker of Silesia 337
By Paul Barber 349
353
40. Visum et Repertum
By Paul Barber

41. Russian Stories
By Raymond T. McNally and Radu Floresçu

THE LITERARY VAMPIRE
42. The Vampyre: A Tale

Edited by D.L. Macdonald and Kathleen Scherf

43. The Essential Dracula
By Bram Stoker

44. From Dracula to Nosferatu
By S.S. Prawer

45. Dracula and the Eastern Question
By Matthew Gibson

46. The Vampire
By Jan Neruda

47. The Island of Bornholm
By Nikolai Karamzin

48. The Bridegroom from The Bronze Horseman 363
By Aleksandr Pushkin
369
49. The Bridegroom from Alexander Pushkin: Collective 377
Narrative and Lyrical Poetry 379
By Aleksandr Pushkin 383
401
50. Evil Spirits 431
By Aleksandr Pushkin 457
461
51. The Drowned Man 471
By Aleksandr Pushkin 495

52. The Family of a Vourdalak 509
By Alexis Tolstoy 511
521
53. Viy
By Nikolai Gogol

54. Phantoms
By Iván Turgénieff

55. When the Dead Rise From the Grave
By Mikhail Bulgakov

56. News From Yalta
By Mikhail Bulgakov

57. A Werewolf Problem in Central Russia
By Victor Pelevin

58. Night Watch
By Sergei Lukyanenko

VAMPIRE SLAYING
59. Protection From Blood Drinkers

By Konstantinos

60. The Rational Slayer
By Bruce A. McClelland

THE VAMPIRE IN RUSSIAN POPULAR MUSIC 537
61. My Funeral 539
541
By Vladimir Vysotsky 543
545
62. The Lone Moon 547
By Lika 551
553
63. The Crow 555
By Linda 559
561
64. Girls with Sharp Teeth
By Linda

65. Blood, My Blood
By Destsl

66. Wolves
by The Leg Cramps

67. Wolves
by B-2

68. Night Watch
By Uma2rman

69. The Wolf Hunt
By Night Snipers

70. The Snowstorm
By Grigoriy Leps



CENTRAL AND EASTERN EUROPE 40˚ 50 ˚

WHITE Arkhangel'sk
SEA (Archangel)

Umeå Oulu
GULF OF BOTH
Trondheim N IA

FINLAND

Lake

Bergen NORWAY Petrozavodsk Onega

Konosha

60˚ Tampere 60˚
Turku
Oslo (Åbo) Lake L. Beloye
Ladoga
Helsinki
SWEDEN Åland Vologda
Is. Gulf of Finland Rybinsk
Tallinn
Stockholm St. Petersburg

Reservoir

Hiiumaa Lake Novgorod

Göteborg SEA ESTONIA Peipus Yaroslavl'

Saaremaa L. Il'men

Ålborg Tartu L. Pskov

Jönköping Gulf of Pskov R U S S I A N F E D E R A T I O N
Riga
Nizhniy
DENMARK Gotland Riga Tver' Novgorod
Liepaja LATVIA
Århus

Copenhagen C Moscow
I
Malmö T Klaipeda Siauliai Daugavpils
Rostock Panevezys

BAL Kaliningr LITHUANIA Vicebsk Ryazan'
Tula
Kaunas Smolensk
Ode
Hamburg RUSSIAN Vilnius Barysau
adFEDERATION

Bremen ADRIATI Gdansk Elblag Minsk Mahilëu
Hannover Berlin Szczecin Olsztyn

Bydgoszcz Torun BELARUS Bryansk

Bialystok Orel

GERMANY Poznan´ Baranavicy Babrujsk
Homel'
Leipzig POLAND Warsaw Voronezh
Brest Pinsk Kursk

Dresden Wroclaw Lódz Radom Lublin

50˚ Karlovy Opole Kielce Luts'k Rovno 50˚
Zhytomyr
Vary Prague Kyiv

Nürnberg Plzen (Pilsen) Kraków Rzeszów

CZECH REP. Kharkiv

Ceské Brno L'viv UKRAINE Poltava Lugansk
München Budejovice Ternopil'
Vinnytsya
(Munich) Zilina Ivano-
Frankivs'k
Linz Vienna SLOVAKIA Kosice Dnipropetrovs'k Donets'k Shakhty

Innsbruck AUSTRIA Bratislava Miskolc Chernivtsi Kryvyy Rih
Baia Mare Mariupol'
Graz Budapest Nyíregyháza Balti Rostov
Mykolayiv na Donu
HUNGARY Debrecen REP. OF
MOLDOVA

Verona Trieste Ljubljana Cluj Napoca Bacau Chisinau

SLOVENIA Zagreb Pécs Szeged Sea of Azov
Arad
ROMANIA sa
Venice CROATIA Kerch Krasnodar

Bologna Rijeka Osijek Novi Sad Timisoara Sibiu Crimea Novorossiysk

Banja Luka Galati

SAN BOSNIA Tuzla Pitesti Ploiesti Sevastopol'
MARINO Craiova Bucharest
AND Belgrade Constanta
Florence HERZEGOVINA
Perugia
Split Sarajevo
SERBIA
BLACK SEA
ITALY Mostar Nis Pleven

C Dubrovnik MONTENEGRO BULGARIA Varna
Burgas
Rome Pescara Podgorica Sofia Stara
Foggia Skopje Zagora
SEA
Naples Tirana Plovdiv
THE FORMER
40˚ Bari YUGOSLAV REP.

ALBANIA OF MACEDONIA Istanbul
Sea of
Thessaloníki 40˚
Marmara
Ankara TURKEY
TYRRHENIAN Bursa

SEA IONIAN GREECE AEGEAN Balikesir
SEA SEA
0 200 400 600 km

The boundaries and names shown and the designations

˚used on this map do not imply official endorsement or20 Izmir 30˚ 0 200 400 mi

acceptance by the United Nations.

Map of Central and Eastern Europe. Reprinted with the permission of the UN Cartographic Section.

Map of Central Europe and Translyvania.

Introduction

By Thomas J. Garza

The vampire at once intrigues and horrifies, seduces and repels. It has become
one of the most enduring figures of Western—and, in an even more ancient
context, Eastern—literatures and cultures. For more than a thousand years,
stories of reanimated creatures that sustain their own lives by taking away the “life
force” of other living beings have filled our imaginations and the pages of world
literature. These tales, which deal with the most essential questions of life and death,
continue to resonate and fascinate around the globe in novels, film, and popular
culture.

This volume draws together original historical texts, critical commentaries, and
literary works to create a unique portrait of the vampire in the Western experience in
general, and in the Slavic and Eastern European context in particular. It aims to pro-
vide a substantial sample of the historical, geographic, religious, folkloric, and cultural
backgrounds on which literary and, more recently, filmic depictions of the vampire are
based. This edition provides a broad, topical introduction to the creatures of the night
that remain a fixed feature of Slavic cultures to the present day.

Beginning with the myriad of definitions of the word “vampire,” the volume invites
the reader to come to an understanding of the “universals” in meaning from varying
suggestions. Next, religious, folkloric, and pagan sources for early vampire tales are
presented as the basis for the development and expansion of the vampire story from
Old World mythology to newfound religious practices. Early images and representa-
tions of the vampire as a female harpy set the stage for the development of a long line
of vampiric successors, including the first male vampires and werewolves.

A substantial portion of the volume is devoted to history’s “real life” vampires: Vlad
Tepes Dracula of Transylvania and Elizabeth Bathory of Hungary, whose remarkable
reigns accorded them infamous reputations. Though there is no documented evidence
that either of these figures actually consumed human blood, their respective exploits
were heinous and bizarre enough to give each the moniker of “vampire.” Significantly,
as Romanian and Hungarian historical figures, neither is linguistically nor ethnically
“Slavic”; however, the geographic proximity of their dominions to the lands of the
Slavs clearly had an effect on the development of the vampire myth in those neighbor-
ing countries and thus, both Dracula and Bathory figure prominently there.

With the place of the vampire in European history established, the volume continues
with a survey of the development of vampire lore and myth throughout the Balkans,

Introduction 1

Central and Eastern Europe, and Russia. These stories incorporate the diverse cultures
and traditions of indigenous peoples, as well as of transient populations in the region
such as the Roma. Through these various portraits, the reader becomes familiar with
the major similarities among the regions and their stories, as well as with their inherent
differences. Some of the earliest recorded stories from these regions are provided to
highlight the most significant markers of each region’s particular slant on the vampire
tale.

The literary portraits of the vampire presented in this volume focus on those from
Eastern European and Slavic writers, beginning with several examples from Russia’s
early literary tradition in the late eighteenth and early nineteenth centuries. Classic
writers such as Nikolai Karamzin, Vasily Zhukovsky, and Aleksandr Pushkin, each
famous for his prose and poetic works, tapped into themes of death and revenants
and added a Gothic twist to the ages of Russian Sentimentalism and Romanticism.
Russia’s Golden Age of great literature began later in the nineteenth century, and the
theme of the vampire developed in tandem. Writer Nikolay Gogol, known primarily
for his humorous works of satire, invokes vampires, witches, and werewolves in his
story “Viy.” Other writers including dramatist Aleksey K. Tolstoy and novelist Ivan
Turgenev (best remembered for his novels of the Russian gentry, such as Fathers and
Sons), all contributed major works to the vampire genre.

Even writers of the Soviet period, such as the author Mikhail Bulgakov, incorpo-
rated vampires into their works. Bulgakov writes an early short story on revenants
and includes vampires in his brilliant novel The Master and Margarita. The collapse of
the Soviet Union in 1991 does not slow the production of Slavic literature featuring
vampires, as evidenced by Viktor Pelevin’s story about post-Soviet werewolves and
Sergei Lukyanenko’s popular Watch trilogy.

No edition dealing with the subject of vampires would be complete without a section
on the dispatching of the creatures. Well before Buffy slew her first vampire and even
before Dr. Van Helsing faced off with Dracula, an entire history of how to prevent,
ward off, and ultimately destroy the vampire developed in the Slavic lands. From the
uses of garlic to the efficacy of wooden stakes, the lore and practice of vampire slaying
is discussed.

Finally, this volume includes the lyrics to some popular Russian songs of the
1990s and the 2000s, which also resonate with the vampire theme. Harking back to
a wickedly satirical musing on his own funeral by Vladimir Vysotsky in 1973, these
songs embrace not only the Russian fascination with the subject, but the wide range of
meaning that has been ascribed to vampires and vampirism in contemporary Russian
popular culture.

For some, it is the first reading of Bram Stoker’s seminal novel, Dracula. For others,
it is a youthful crush on Buffy or Angel; for others still, it is the lure of the gothic club
scene and its New Romantics lifestyle. As for myself, it was a road trip into Transylvania
and the uncanny experience of standing amid the ruins of Dracula’s castle. We all find

2 The Vampire in Slavic Cultures

our particular initial way into the vampire myth and develop a unique understanding
of the relevance of the story in our own lives and experience. But in every instance and
for every person, there is no question that once the vampire’s story takes hold in one’s
psyche, it does not easily let go.

TJG
Austin, Texas

Introduction 3

Definitions of Vampire

A Definition of Vampire from
Funk and Wagnalls Standard Dictionary

of Folklore, Mythology, and Legend

Edited by Maria Leach

VAMPIRE

One of the types of the undead; a living corpse or soulless body that comes
from its burial place and drinks the blood of the living. Belief in vampires
is found all over the world—in India, China, Malaya, Indonesia, etc.—
but typically it is a Slavic concept; Russia, Poland, Bulgaria, Croatia, Slovenia and
thence Greece, Rumania, Albania, Hungary, are the great vampire area. In Hungary
in the 18th century, the uproar about vampires was as great as that during the witch
hunts of colonial New England. The vampire cannot rest in the grave; it must spend
the night searching for a victim, but at cockcrow, when the sun rises, or when the
bells ring in the morning, it must return to the coffin. Anyone bitten by a vampire
becomes a vampire upon death; vampires are also made if a cat or other baneful crea-
ture jumps or flies over the corpse before it is buried; suicides, witches, those under
a curse become vampires. Light, bells, iron, garlic are all effective against vampires.
If a corpse about to be buried has its mouth open, it will probably be a vampire;
the mouth must be stuffed with clay before the coffin is closed. If it is suspected
that a certain corpse already buried is a vampire, it must be dug up and examined;
if it proves to be red-cheeked and fresh, not decomposed, with blood-stains around
the mouth, it is a vampire. Such a body must be decapitated, burned, buried at a
crossroads, or a wooden stake driven through its heart. It will twist in agony as the
stake pierces it, but after that it will lie in peace.

“A Definition of Vampire,” from Funk and Wagnalls Standard Dictionary of Folklore, Mythology, and
Legend, Edited by Maria Leach, pp. 1154. Copyright © 1984 Harper and Row. Permission to reprint
granted by the publisher.

A Definition of Vampire 7

A Definition of Vampire from
Brewer’s Dictionary of Phrase and Fable

Edited by Ivor H. Evans

VAMPIRE

Afabulous being supposed to be the ghost of a heretic, criminal, etc., who
returned from the grave in the guise of a monstrous bat to suck the blood of
sleeping persons who usually became vampires themselves. The only way to
destroy them was to drive a stake through their body. The superstition is essentially
Slavonic.

But first on earth, as vampire sent,
Thy corse shall from its tomb be rent, Then ghastly haunt thy native place
And suck the blood of all thy race.

BYRON: The Giaour, 755.

The word is applied to one who preys upon his fellows—a “blood-sucker”.
One of the classic horror stories, Bram Stoker’s Dracula (1897), centres on vam-
pirism. The Dracula of Transylvanian legend appears to originate from Vlad V of
Wallachia (1456–1476), known as Vlad the Impaler, although he was not a vampire.
It is suggested that Stoker’s Count Dracula was a composite figure derived from Vlad
the Impaler and the Countess Báthori, who was arrested in 1610 for murdering girls.
It was her habit to wash in the blood of her several hundred girl victims in order to
maintain her skin in a youthful condition. The name comes from Vlad’s membership
of the Order of the Dragon, although dracul in Rumanian also means devil.

“A Definition of Vampire,” from Brewer’s Dictionary of Phrase and Fable, Edited by Ivor H. Evans, pp.
1158. Copyright © 1981 Harper and Row. Permission to reprint granted by the publisher.

A Definition of Vampire 9

A Definition of Vampire from
The Encyclopedia of Ghosts and Spirits

By Rosemary Guiley

VAMPIRE

In folklore, the undead. There are many types of vampires in beliefs found all
over the world. A vampire is either the living dead—a resurrected corpse—or
the spirit of a corpse that leaves its grave at night and walks the world of the
living to feed off of them to survive. Some vampires, particularly in Eastern, Middle
Eastern and tribal mythologies, are demons that attack at night, and are associated
with night terrors.

The term “Vampire” came into English usage in 1732, handed down from German
and French accounts of vampire superstitions discovered in Eastern Europe. The Slavic
vampire cult contains many words for “vampire” with different shades of meaning that
refer to werewolves, reverants, demons that eat the sun and moon, humans who can
shape-shift, certain kinds of witches, and monstrous sucking animals, as well as living
corpses.

In the Balkans, where a vampire cult flourished in the late Middle Ages, a vampire
was suspected of infesting a graveyard when people reported seeing apparitions of the
dead that pestered them and bit them, or sat on their chests and suffocated them at
night. Such symptoms are similar to cases of biting poltergeists and to the old hag.
Vampires also were blamed for plagues, invisible terrors that bothered people at night
and wasting diseases that brought death. A search of graves was made, and if a body
was found seemingly incorrupt with signs of fresh blood on it, it was decreed a vampire
and was dispatched by being dismembered, burned or staked through the heart. Such
measures are universally employed to keep ghosts of the dead from leaving their graves
and wandering about.

Modern researchers have suggested premature burial as a natural explanation for
the incorrupt corpse. It is more likely that normal decomposition conditions perhaps
medically unknown in earlier times explain the vampire corpse. For example, it is

Rosemary Guiley, “A Definition of Vampire,” from The Encyclopedia of Ghosts and Spirits, pp. 344.
Copyright © 1992 by Facts on File. Permission to reprint granted by the publisher.

A Definition of Vampire 11

normal for corpses to shift; this might give the appearance of life and movement when
a coffin was opened, A corpse that is staked may emit noises interpreted as “shrieks”
simply from air in the lungs being forced past the glottis. The “fresh blood” probably is
the corpse’s own blood, which often leaks from orifices. The shiny nailbeds that earlier
peoples took to be fresh fingernail growth probably are the underfeeds that are exposed
when the outer finger nails slough off.

Western fiction and film have popularized the vampire as an entirely different
creature, a glamorous and seductive living dead person who bites people (usually on
the neck) to drink their blood.
FURTHER READING

Barber, Paul. Vampires, Burial and Death: Folklore and Reality. New Haven: Conn.: Yale University Press,

1988. Guiley, Rosemary Ellen. Vampires Among Us. New York: Pocket Books, 1991.

12 The Vampire in Slavic Cultures

Definitions of Upyr’ and Vampire

By Thomas J. Garza

UPYR’, in Slavic mythology is
a corpse which attacks people and
animals; the peoples of Western
Europe have borrowed the form
of the upyr’ (cf, “Vampire”). In
accordance with ancient Russian
preachings against paganism, they
would give rites (offerings) to upyr’
and other gods that they began to
worship Perun [Slavic god of the
underworld], According to recent
beliefs, upyr’ becomes a person after
death, born of evil or touched by
it (a child-upyr’ can be recognized
by its double rows of teeth), or
having died in grave across which
a black cat (a devil) has jumped, or
more frequently—a dishonorable
(“marked”) deceased, a suicide who
died by artificial means, especially
in a well. By night the upyr’ rises
from the grave and in the form of a
blood covered corpse or animal be-
ing kills people and animals—more
rarely by sucking their blood, after
which the attacked dies and itself becomes an upyr’; there are known beliefs of entire
settlements of upyr’. In literature, beginning with Pushkin, the upyr’ is inaccurately
identified with the vurdolak, the werewolf (cf. vurdolak). See also the Turkish ubyr’.
V. J. Tsetrukhin

Thomas J. Garza, “Definitions of Upyr’ and Vampire,” translated from The Great Encyclopedic Dictionary
of Mythology. Copyright © 2007 by Thomas J. Garza. Permission to reprint granted by the author.

Definitions of Upyr’ and Vampire 13

VAMPIRE, in the lowest mythol-
ogy of peoples of Europe, is a corpse
that by night rises from the grave or
takes the form of a bat, which sucks
the blood of sleeping people, invok-
ing nightmares. “Impure” deceased
became vampires—criminals, sui-
cides, premature deaths, and deaths
by vampire bite. It was believed that
their bodies did not decay in the
grave, and that their evildoings could
be stopped by driving an aspen stake
into their body, or beheading them,
etc. Protection against vampires also
included garlic, iron, a bell chime,
and others. In Slavic mythology—it
is upyr’.

M.J.

14 The Vampire in Slavic Cultures

What Is a Vampire?

By Dudley Wright

W hat is a vampire? The definition given in Webster’s International
Dictionary is: “A blood-sucking ghost or re-animated body of a dead
person; a soul or re-animated body of a dead person believed to come
from the grave and wander about by night sucking the blood of persons asleep,
causing their death.”

Whitney’s Century Dictionary says that a vampire is: “A kind of spectral body
which, according to a superstition existing among the Slavic and other races on the
Lower Danube, leaves the grave during the night and maintains a semblance of life by
sucking the warm blood of living men and women while they are asleep. Dead wizards,
werwolves, heretics, and other outcasts become vampires, as do also the illegitimate
offspring of parents themselves illegitimate, and anyone killed by a vampire.”

According to the Encyclopœdia Britannica: “The persons who turn vampires are
generally wizards, suicides, and those who come to a violent end or have been cursed
by their parents or by the Church. But anyone may become a vampire if an animal
(especially a cat) leaps over the corpse or a bird flies over it.”

Among the specialists, the writers upon vampire lore and legend, two definitions may
be quoted:—Hurst, who says that: “A vampyr is a dead body which continues to live in
the grave; which it leaves, however, by night, for the purpose of sucking the blood of the
living, whereby it is nourished and preserved in good condition, instead of becoming
decomposed like other dead bodies”; and Scoffern, who wrote: “The best definition I
can give of a vampire is a living mischievous and murderous dead body. A living dead
body! The words are idle, contradictory, incomprehensible, but so are vampires.”

“Vampires,” says the learned Zopfius, “come out of their graves in the night time,
rush upon people sleeping in their beds, suck out all their blood and destroy them.
They attack men, women, and children, sparing neither age nor sex. Those who are
under the malignity of their influence complain of suffocation and a total deficiency
of spirits, after which they soon expire. Some of them being asked at the point of
death what is the matter with them, their answer is that such persons lately dead rise
to torment them.”

Dudley Wright, “What Is a Vampire?,” from Vampires and Vampirism: Legends from Around the World,
pp. 1–19. Copyright © 2001 Lethe Press. Permission to reprint granted by the publisher.

What Is a Vampire? 15

Not all vampires, however, are, or were, suckers of blood. Some, according to the
records, despatched their victims by inflicting upon them contagious diseases, or
strangling them without drawing blood, or causing their speedy or retarded death by
various other means.

Messrs Skeat and Blagden, in Pagan Races of the Malay Peninsula (vol. i. p. 473),
state that “a vampire, according to the view of Sakai of Perak, is not a demon—even
though it is incidentally so-called—but a being of flesh and blood,” and support this
view by the statement that the vampire cannot pass through walls and hedges.

The word vampire (Dutch, vampyr; Polish, wampior or upior; Slownik, upir;
Ukraine, upeer) is held by Skeat to be derived from the Servian wampira. The Russians,
Morlacchians, inhabitants of Montenegro, Bohemians, Servians, Arnauts, both of
Hydra and Albania, know the vampire under the name of wukodalak, vurkulaka, or
vrykolaka, a word which means “wolf-fairy,” and is thought by some to be derived
from the Greek. In Crete, where Slavonic influence has not been felt, the vampire is
known by the name of katakhaná. Vampire lore is, in general, confined to stories of re-
suscitated corpses of male human beings, though amongst the Malays a penangglan, or
vampire, is a living witch, who can be killed if she can be caught in the act of witchery.
She is especially feared in houses where a birth has taken place, and it is the custom to
hang up a bunch of thistle in order to catch her. She is said to keep vinegar at home to
aid her in re-entering her own body. In the Malay Peninsula, parts of Polynesia and the
neighbouring districts, the vampire is conceived as a head with entrails attached, which
comes forth to suck the blood of living human beings. In Transylvania, the belief
prevails that every person killed by a nosferatu (vampire) becomes in turn a vampire,
and will continue to suck the blood of other innocent people until the evil spirit has
been exorcised, either by opening the grave of the suspected person and driving a stake
through the corpse, or firing a pistol-shot into the coffin. In very obstinate cases it is
further recommended to cut off the head, fill the mouth with garlic, and then replace
the head in its proper place in the coffin; or else to extract the heart and burn it, and
strew the ashes over the grave.

The murony of the Wallachians not only sucks blood, but also possesses the power
of assuming a variety of shapes, as, for instance, those of a cat, dog, flea, or spider;
in consequence of which the ordinary evidence of death caused by the attack of a
vampire, viz. the mark of a bite in the back of the neck, is not considered indispens-
able. The Wallachians have a very great fear of sudden death, greater perhaps than any
other people, for they attribute sudden death to the attack of a vampire, and believe
that anyone destroyed by a vampire must become a vampire, and that no power can
save him from this fate. A similar belief obtains in Northern Albania, where it is also
held that a wandering spirit has power to enter the body of any individual guilty of
undetected crime, and that such obsession forms part of his punishment.

Some writers have ascribed the origin of the belief in vampires to Greek
Christianity, but there are traces of the superstition and belief at a considerably

16 The Vampire in Slavic Cultures

earlier date than this. In the opinion of the anthropologist Tylor, “the shortest way
of treating the belief is to refer it directly to the principles of savage animism. We
shall see that most of its details fall into their places at once, and that vampires are not
mere creations of groundless fancy, but causes conceived in spiritual form to account
for specific facts of wasting disease.” It is more than probable that the practice of
offering up living animals as sacrifices to satisfy the thirst of departed human beings,
combined with the ideas of the Platonist and the teachings of the learned Jew, Isaac
Arbanel, who maintained that before the soul can be loosed from the fetters of the
flesh it must lie some months with it in the grave, may have influenced the belief
and assisted its development. Vampirism found a place in Babylonian belief and in
the folk-lore and traditions of many countries of the Near East. The belief was quite
common in Arabia, although there is no trace of it there in pre-Christian times. The
earliest references to vampires are found in Chaldean and Assyrian tablets. Later,
the pagan Romans gave their adherence to the belief that the dead bodies of certain
people could be allured from their graves by sorcerers, unless the bodies had actu-
ally undergone decomposition, and that the only means of effectually preventing
such “resurrections” was by cremating the remains. In Grecian lore there are many
wonderful stories of the dead rising from their graves and feasting upon the blood of
the young and beautiful. From Greece and Rome the superstition spread throughout
Austria, Hungary, Lorraine, Poland, Roumania, Iceland, and even to the British
Isles, reaching its height in the period from 1723 to 1735, when a vampire fever
or epidemic broke out in the south-east of Europe, particularly in Hungary and
Servia. The belief in vampires even spread to Africa, where the Kaffirs held that bad
men alone live a second time and try to kill the living by night. According to a local
superstition of the Lesbians, the unquiet ghost of the Virgin Gello used to haunt
their island, and was supposed to cause the deaths of young children.

Various devices have been resorted to in different countries at the time of burial, in
the belief that the dead could thus be prevented from returning to earth-life. In some
instances, e.g. among the Wallachians, a long nail was driven through the skull of the
corpse, and the thorny stem of a wild rose-bush laid upon the body, in order that its
shroud might become entangled with it, should it attempt to rise. The Kroats and
Slavonians burned the straw upon which the suspected body lay. They then locked up
all the cats and dogs, for if these animals stepped over the corpse it would assuredly
return as a vampire and suck the blood of the village folk. Many held that to drive a
white thorn stake through the dead body rendered the vampire harmless, and the peas-
ants of Bukowina still retain the practice of driving an ash stake through the breasts
of suicides and supposed vampires—a practice common in England, so far as suicides
were concerned, until 1823, when there was passed “An Act to alter and amend the
law relating to the interment of the remains of any person found felo de se,” in which it
was enacted that the coroner or other officer “shall give directions for the private inter-
ment of the remains of such person felo de se without any stake being driven through

What Is a Vampire? 17

the body of such person.” It was also ordained that the burial was only to take place
between nine and twelve o’clock at night.

The driving of a stake through the body does not seem to have had always the desired
effect. De Schartz, in his Magia Postuma, published at Olmutz in 1706, tells of a shepherd
in the village of Blow, near Kadam, in Bohemia, who made several appearances after his
death and called certain persons, who never failed to die within eight days of such call.
The peasants of Blow took up the body and fixed it to the ground by means of a stake
driven through the corpse. The man, when in that condition, told them that they were
very good to give him a stick with which he could defend himself against the dogs which
worried him. Notwithstanding the stake, he got up again that same night, alarmed many
people, and, presumably out of revenge, strangled more people in that one night than
he had ever done on a single occasion before. It was decided to hand over his body to
the public executioner, who was ordered to see that the remains were burned outside the
village. When the executioner and his assistants attempted to move the corpse for that
purpose, it howled like a madman, and moved its feet and hands as though it were alive.
They then pierced the body through with stakes, but he again uttered loud cries and a
great quantity of bright vermilion blood flowed from him. The cremation, however,
put an end to the apparition and haunting of the spectre. De Schartz says that the only
remedy for these apparitions is to cut off the heads and burn the bodies of those who
come back to haunt their former abodes. It was, however, customary to hold a public
inquiry and examination of witnesses before proceeding to the burning of a body, and
if, upon examination of the body, it was found that the corpse had begun to decompose,
that the limbs were not supple and mobile, and the blood not fluidic, then burning was
not commanded. Even in the case of suspected persons an interval of six to seven weeks
was always allowed to lapse before the grave was opened in order to ascertain whether the
flesh had decayed and the limbs lost their suppleness and mobility. A Strigon or Indian
vampire, who was transfixed with a sharp thorn cudgel, near Larbach, in 1672, pulled it
out of his body and flung it back contemptuously.

Bartholin, in de Causa contemptus mortis, tells the story of a man, named Harpye,
who ordered his wife to bury him exactly at the kitchen door, in order that he might
see what went on in the house. The woman executed her commission, and soon after
his death he appeared to several people in the neighbourhood, killed people while they
were engaged in their occupations, and played so many mischievous pranks that the
inhabitants began to move away from the village. At last a man named Olaus Pa took
courage and ran at the spectre with a lance, which he drove into the apparition. The
spectre instantly vanished, taking the spear with it. Next morning Olaus had the grave
of Harpye opened, when he found the lance in the dead body, which had not become
corrupted. The corpse was then taken from the grave, burned, and the ashes thrown
into the sea, and the spectre did not afterwards trouble the inhabitants.

To cross the arms of the corpse, or to place a cross or crucifix upon the grave, or to
bury a suspected corpse at the junction of four cross-roads, was, in some parts, regarded

18 The Vampire in Slavic Cultures

as an efficacious preventive of vampirism. It will be remembered that it was at one time
the practice in England to bury suicides at the four cross-roads. If a vampire should
make its appearance, it could be prevented from ever appearing again by forcing it to
take the oath not to do so, if the words “by my winding-sheet” were incorporated in
the oath.

One charm employed by the Wallachians to prevent a person becoming a vampire
was to rub the body in certain parts with the lard of a pig killed on St Ignatius’s Day.

In Poland and Russia, vampires make their appearance from noon to midnight
instead of between nightfall and dawn, the rule that generally prevails. They come
and suck the blood of living men and animals in such abundance that sometimes
it flows from them at the nose and ears, and occasionally in such profusion that the
corpse swims in the blood thus oozing from it as it lies in the coffin. One may become
immune from the attacks of vampires by mixing this blood with flour and making
bread from the mixture, a portion of which must be eaten; otherwise the charm will
not work. The Californians held that the mere breaking of the spine of the corpse was
sufficient to prevent its return as a vampire. Sometimes heavy stones were piled on the
grave to keep the ghost within, a practice to which Frazer traces the origin of funeral
cairns and tombstones. Two resolutions of the Sorbonne, passed between 1700 and
1710, prohibited the cutting off of the heads and the maiming of the bodies of persons
supposed to be vampires.

In the German folk-tale known as Faithful John, the statue said to the king: “If you,
with your own hand, cut off the heads of both your children and sprinkle me with their
blood, I shall be brought to life again.” According to primitive ideas, blood is life, and
to receive blood is to receive life: the soul of the dead wants to live, and, consequently,
loves blood. The shades in Hades are eager to drink the blood of Odysseus’s sacrifice,
that their life may be renewed for a time. It is of the greatest importance that the soul
should get what it desires, as, if not satisfied, it might come and attack the living. It
is possible that the bodily mutilations which to this day accompany funerals among
some peoples have their origin in the belief that the departed spirit is refreshed by the
blood thus spilt. The Samoans called it an “offering of blood” for the dead when the
mourners beat their heads till the blood ran.

The Australian native sorcerers are said to acquire their magical influence by eating
human flesh, but this is done once only in a lifetime. According to Nider’s Formicarius,
part of the ceremony of initiation into wizardry and witchcraft consisted in drinking in
a church, before the commencement of Mass, from a flask filled with blood taken from
the corpses of murdered infants.

The methods employed for the detection of vampires have varied according to the
countries in which the belief in their existence was maintained. In some places it was
held that, if there were discovered in a grave two or three or more holes about the size
of a man’s finger. It would almost certainly follow that a body with all the marks of
vampirism would be discovered within the grave. The Wallachians employed a rather

What Is a Vampire? 19

elaborate method of divination. They were in the habit of choosing a boy young enough
to make it certain that he was innocent of any impurity. He was then placed on an
absolutely black and unmutilated horse which had never stumbled. The horse was then
made to ride about the cemetery and pass over all the graves. If the horse refused to
pass over any grave, even in spite of repeated blows, that grave was believed to shelter a
vampire. Their records state that when such a grave was opened it was generally found
to contain a corpse as fat and handsome as that of a full-blooded man quietly sleeping.
The finest vermilion blood would flow from the throat when out, and this was held to
be the blood he had sucked from the veins of living people. It is said that the attacks of
the vampire generally ceased on this being done.

In the town of Perlepe, between Monastru and Kiuprili, there existed the extraor-
dinary phenomenon of a number of families who were regarded as being the offspring
of vrykolakas, and as possessing the power of laying the wandering spirits to which they
were related. They are said to have kept their art very dark and to have practised it in
secret, but their fame was so widely spread that persons in need of such deliverance
were accustomed to send for them from other cities. In ordinary life and intercourse
they were avoided by all the inhabitants.

Although some writers have contended that no vampire has yet been caught in the
act of vampirism, and that, as no museum of natural history has secured a specimen,
the whole of the stories concerning vampires may be regarded as mythical, others
have held firmly to a belief in their existence and inimical power. Dr Pierart, in La
Revue Spiritualists (vol. iv. p. 104), wrote: “After a crowd of facts of vampirism so
often proved, shall we say that there are no more to be had, and that these never had
a foundation? Nothing comes of nothing. Every belief, every custom, springs from
facts and causes which give it birth. If one had never seen appear in the bosom of their
families, in various countries, beings clothed in the appearance of departed ones known
to them, sucking the blood of one or more persons, and if the deaths of the victims had
not followed after such apparitions, the disinterment of corpses would not have taken
place, and there would never have been the attestation of the otherwise incredible fact
of persons buried for several years being found with the body soft and flexible, the eyes
wide open, the complexion rosy, the mouth and nose full of bloody and the blood
flowing fully when the body was struck or wounded or the head cut off.”

Bishop d’Avranches Huet wrote: “I will not examine whether the facts of vampirism,
which are constantly being reported, are true, or the fruit of a popular error; but it is
beyond doubt that they are testified to by so many able and trustworthy authors, and
by so many eye-witnesses, that no one ought to decide the question without a good deal
of caution.”

Dr Pierart gave the following explanation of their existence: “Poor, dead cataleptics?
buried as if really dead in cold and dry spots where morbid causes are incapable of
effecting the destruction of their bodies, the astral spirits enveloping itself with a fluidic
ethereal body, is prompted to quit the precincts of its tomb and to exercise on living

20 The Vampire in Slavic Cultures

bodies acts peculiar to physical life, especially that of nutrition, the result of which,
by a mysterious link between soul and body which spiritualistic science will some day
explain, is forwarded to the material body lying still within its tomb, and the latter is
thus helped to perpetuate its vital existence.”

Apart from the spectre vampire there is, of course, the vampire bat in the world
of natural history, which is said to suck blood from a sleeping person, insinuating its
tongue into a vein, but without inflicting pain. Captain Steadman, during his expedi-
tion to Surinam, awoke early one morning and was alarmed to find his hammock
steeped almost through and himself weltering in bloody, although he was without
pain. It was discovered that he had been bitten by a vampire bat. Pennant says that in
some parts of America they destroyed all the cattle introduced by the missionaries.

What Is a Vampire? 21

Vampires

By Brad Steiger

On Monday, January 15, 1991, the day following the premiere of the new
primetime Dark Shadows television series featuring actor Ben Cross as the
vampire Barnabas Collins, a bearded man approached a 42-year-old woman
in a library parking lot in Missoula, Montana, and demanded money. The woman
complied and handed him two dollars. Then the man pulled her hair back, cut her
neck with some kind of sharp object, and kissed the open wound. Police detectives
launched an intense manhunt for the grisly vampire bandit.

In February 1991, a jury in Australia convicted Annette Hall of stalking and kill-
ing Charles Reilly so her vampire lover, Susi Hampton, could drink his blood. Hall
described in detail how her girlfriend had gone into a “feeding frenzy” after she had
stabbed Reilly over a dozen times. Ms. Hampton, a self-confessed vampire who lives
on human blood, pleaded guilty and both women were sentenced to life in prison.

For Anne Rice, author of such bestselling novels as Interview with the Vampire, the
vampire is a “romantic, enthralling” figure. She perceives the vampire’s image to be
that of a “person who never dies … takes a blood sacrifice in order to live, and exerts
a charm over people.” In the view of Rice and the millions of readers who enjoy her
novels, the vampire is a “handsome, alluring, seductive person who captivates us, then
drains the life out of us so that he or she can live. We long to be one of them, and the
idea of being sacrificed to them becomes rather romantic.”

The vampire legend, like that of the werewolf, is universal. The villagers of Uganda,
Haiti, Indonesia, and the Upper Amazon all have their local variety of nocturnal blood
sucker. The Native American tribes, the Arctic Eskimos, and many Arabian tribes
know the vampire well and have as many elaborate precautions against the undead as
do the inhabitants of Transylvanian villages.

In the eighteenth century, the highly respected French philosopher Jean
Jacques Rousseau wrote: “If there ever was in the world a warranted and proven
history, it is that of vampires; nothing is lacking, official reports, testimonials of
persons of standing, of surgeons, of clergymen, of judges; the judicial evidence is
all-embracing.”

Brad Steiger, “Vampires,” from The Werewolf Book, pp. 294–300. Copyright © 1999 Visible Ink Press.
Permission to reprint granted by the publisher.

Vampires 23

Theories to explain the universality of the vampire myth are many and varied. All
cultures, regardless of how primitive, have come to understand the basic fact that blood
is the vital fluid of life. To lose one’s vital fluid is to lose one’s mortality—the spark
of life. Such knowledge would be a powerful stimulant to fear in the primitive mind
and the creation of hideous monsters intent on draining one’s life essence would not
be long in coming.

In appearance, the traditional vampire is a grotesque, demonic presence, perhaps
best captured cinematically in Nosferatu (1922). A newly rereleased Werner Herzog
version of Nosferatu the Vampyre (1979), starring Klaus Kinski, was praised by Michael
Sauter in the February 5, 1999, issue of Entertainment Weekly: “Like Max Schreck’s
original Nosferatu, Klaus Kinski’s Transylvanian count is a far cry from the Bela Lugosi
model. Sporting sunken eyes, devil ears, and talons, he lurks in Herzog’s expressionistic
shadows like some oversize vermin.”

The classic vampire is also a shapeshifter, able to transform itself not only into the
familiar form of the bat, but also into a wolf—and it was able to command the rat,
the owl, the moth, the fox. The vampire of tradition is able to see in the dark and
travel on moonbeams and mist. At times, the vampire could vanish in a puff of smoke.
The hypnotic powers of the vampire are irresistible. And woe to anyone who boldly
grabbed hold of the monster, for it has the strength of a dozen men.

After Bram Stoker’s novel Dracula (1897) became a popular play and a classic mo-
tion picture version with Bela Lugosi as Count Dracula, the image of the vampire
transmutated from hideous demon to a suave, sophisticated, handsome, well-dressed
fellow who would fit right in at the very best parties. And his sisters and mistresses
of the night are beautiful, sensuous, voluptuous creatures who fill out their evening
dresses in the most delightful ways. With few exceptions, contemporary audiences
know the vampire only as an attractive and seductive presence, an emissary of the
dark side who presents a very compelling case for letting him or her bite your neck
so that you may join the ranks of the undead. Of course days at the beach and power
breakfasts are now out of the question.

On the other hand, the fact that the modern vampire is virtually undetectable from
the rest of us—with the exception of the aversion to sunlight and the hunger for
blood—preys upon another basic fear of humankind. The menace of a monster hidden
among us can oftentimes be more horrifying than a grotesque, easily identified creature
that lurks out there in the darkness. The ever-present thought that your congenial chess
partner who always seems to arrive late at the club, or the attractive pale-complexioned
man who kept trying to get you to dance with him out on the terrace, or the beautiful
lady who will only meet you after dark might be a member of the society of vampires
can be a very frightening thought. How can we fight vampires if we can’t tell them
from our friends?

Well, of course, there’s wolfbane, the lotus flower, wild garlic, and sacred objects
such as the crucifix and holy water. But do they really render a fanged fiend powerless?

24 The Vampire in Slavic Cultures

Maybe it would best to be prepared like Buffy the Vampire Slayer and always carry a
couple of wooden stakes in your purse or attache case. A stake in the heart just has to
work. Of course that is best applied, according to tradition before and after Dracula and
Hollywood, when the vampire lies at rest in his coffin during the daylight hours. Or if
you’re not quite up to the stake in the heart bit, you can destroy his coffin while he’s on
his nocturnal hunt and let the rays of the early morning sun scorch him to ashes.

Even at the dawn of the scientific age, scholars and members of the clergy were
convinced of the vampire’s existence. In the eighteenth century, a Benedictine monk,
Dom Calmet, turned his attention to the subject of vampires and tried to offer a
“scientific” explanation:

Chemical substances of the soil may conserve corpses indefinitely. By the
influence of warmth, the nitre and sulphur in the earth may render liquid co-
agulated blood. The screams of the vampires [caused no doubt when vigilante
vampire hunters went about driving stakes in the chests of suspect corpses]
are produced when air passing through their throats is stirred by the pressure
which the stake causes in the body. Often people are buried alive, and certain
dead, such as the excommunicated, can rise from their tombs; but it is not
possible to leave the grave bodily without digging up the soil, and none of the
stories about vampires mention that their tombs were disturbed.

When we begin to examine the spark of truth behind the legend of the vampire,
we soon discover that the myth disguises a very morbid reality. Today medical science
recognizes a vampire psychosis wherein troubled individuals may become convinced
that their life depends upon drawing fresh blood from human victims. The persons
suffering from such a psychosis may, in extreme cases, actually believe themselves to
be dead.

The sexual metaphors to be found in the many cinematic and literary portrayals
of the vampire’s seductive bite are many and are undeniably a large part of the appeal
of the vampire in contemporary popular culture. And while the sexual symbolism
may be sensually appealing when a sophisticated Count Dracula or a cultured and
stylish Barnabas Collins emerges from the shadows and bites his beautiful victim’s bare
throat, the bloody accounts of real-life vampires reveal that they seldom act with such
dignity and poetry.

A classic case of vampirism was that of Vincent Verzini, who terrorized an Italian
village during 1867 to 1871. Verzini’s method of attack was to seize a victim by the
neck, bite her on the throat, then suck her blood. He murdered two women and
victimized many others before he was apprehended.

Although Verzini’s examiners found “no evidence of psychosis,” there can be little
doubt that his vampirism was the expression of deep derangement and sexual perver-
sion. That such was the case is shown lucidly in Verzini’s own words:

Vampires 25

I had an unspeakable delight in strangling women, experiencing during the
act erections and real sexual pleasure … I took great delight in drinking …
blood … It never occurred to me to touch or to look at the [women’s] genitals
… It satisfied me to seize the women by the neck and suck their blood.

John George Haigh was a British vampire who, it is said, acquired a taste for blood
when he accidentally tasted his own while sucking a scratch. Intoxicated by the act of
drinking blood, he was soon “tapping” the jugular veins of his victims so that he might
indulge both his perverse thirst and his fanaticism.

In keeping with the religious bent of his illness, Haigh evolved a ritual. First he
would sever the jugular vein of his victim, then he would carefully draw off the blood,
a glassful at a time. The actual drinking of the blood was observed with great ceremony.
Haigh later became convinced that his faith could only be sustained by the sacrifice of
others and by the drinking of their blood.

For nearly a week in February 1960, women in the town of Monteros in Argentina
were terrorized by the nocturnal attacks of a vampire. At least 15 women were victim-
ized by the midnight marauder, who crept into bedrooms through windows left open
because of a heat wave. Hysterically, the women told police of savage teeth biting
deeply into their throats and drawing blood.

When officers managed to track the vampire to his lair, they discovered a young
man sleeping in a coffin which he had secreted in a cave on the outskirts of the city.
He lay swathed in a black cloak, his eyes closed in deep sleep. On his lips was the dried
blood of his most recent victim.

In police custody, the real-life Dracula identified himself as Florenico Fernandez,
age 25, a stonemason. He was at a complete loss to present an intelligible explanation
for his sadistic attacks.

On October 30, 1981, James P. Riva II, a self-proclaimed vampire, was convicted
in Brockton, Massachusetts, of murdering his grandmother by shooting her with gold-
tipped bullets, then attempting to drink her blood from the wounds. Riva’s mother,
Janet Jones of Middlebury, Vermont, testified that her son had believed himself to
be a vampire for four years. According to Mrs. Jones, Riva had told her that voices
informed him that he was a vampire and insisted that he must drink blood.

Defense psychiatrist Dr. Bruce Harry testified that Riva was insane at the time that
he murdered his grandmother. According to the young vampire, the voices had told
him that he could not become a good person until he killed someone and drank their
blood.

John T. Spinale, defense attorney, explained to the court that Riva felt that he
needed human and animal blood in order to survive. Riva truly believed that he was
a vampire who must roam the countryside in search of his demonically prescribed
“food.” According to Spinale, Riva did not eat normal meals. He ate what he could
find in the evening, then went in search of animal blood.

26 The Vampire in Slavic Cultures

Superior Court judge Peter E Brady sentenced the 24-year-old James Riva II to a man-
datory life sentence at Walpole State Prison on the charge of second-degree murder.

On February 12, 1998, a 12-member jury heard graphic testimony from self-
professed teenage vampire Rod Ferrell to help them decide whether he should be sen-
tenced to death or jailed for life without parole. The 17-year-old Ferrell, the leader of
a coven of vampires, pled guilty to the murders of Richard and Naoma Ruth Wendorf
on November 25, 1996. Ferrell said that he had initiated the Wendorfs’ 15-year-old
daughter into the cult with a blood-drinking ritual in a graveyard. Ferrell’s mother,
Sondra Gibson, was also a member of a vampire cult and had pleaded guilty in 1997
to attempting to seduce a 14-year-old boy as part of a vampire ritual.

The late parapsychologist Stephen Kaplan, director of the Vampire Research Center
in Elmhurst, New York, stated c. 1982 that his research indicated that at that time
there were at least 21 “real” vampires secretly living in the United States and Canada.
Some of these vampires had admitted to Kaplan that, on occasion, they had even
murdered humans to obtain blood. He also stated that some of the vampires may truly
have been as old as 300 years, but still appeared amazingly youthful, due to the blood
they ingested. Or at least the vampires believed that “there are some elements in the
human blood that slow down the aging process,” enabling them to live far longer than
nonblood drinking humans.

At that time, Kaplan’s survey found that the vampires were distributed throughout
North America, but Massachusetts was in the lead with three self-proclaimed vampires,
followed by Arizona, California, and New Jersey, with two each.

Kaplan told of one vampire who worked as a technician in a hospital. He simply
took blood from the hospital’s reserves whenever he needed it. Although the man was
nearly 60, Kaplan said, he passed as a man in his early twenties.

The vampire researcher met a vampire in Arizona who looked like a teenager, but
who was actually in his late thirties. He posed as a university student and lured people
into the desert to drink their blood.

One attractive blonde vampire appeared to be in her vigorous twenties, but was
really in her sixties. She exchanged sexual favors in return for blood from her dates.
Kaplan said that he was present on one occasion when such a barter occurred: “I
watched her drink blood from a willing victim. I watched her use a scalpel to make
several incisions in the body and drink some blood.”

Kaplan found that the blood needs of the vampires varied considerably. Some re-
quired two pints a week; others, half-gallon. Some vampires admitted that they would
sometimes render a victim unconscious to take some blood, but that they always left
their unwilling donors alive. Those who confessed to having killed humans for blood
insisted that they preyed mostly on hitchhikers, the homeless, and people they assumed
to be transients with few family associations.

Although it appeared that the vampires he interviewed were long-lived, Kaplan
stated, they were not immortal. They slept in beds, rather than coffins. They possessed

Vampires 27

no preternatural ability to transform themselves into bats, wolves, or other animals.
They could function equally well in daylight or in darkness, and they had absolutely
no fear of a crucifix.

Kaplan came to believe that true vampirism is a genetic disorder, that people were
born into it. “Their mothers and fathers were vampires,” he said, “and it appears that
their children are always vampires.”
SOURCES

“Gruesome Evidence Heard in Florida ‘Vampire’ Case.” Reuters, February 12, 1998.
Masters, R. E. L, and Eduard Lea. Perverse Crimes in History. New York: The Julian Press, 1963.
Melton, J. Gordon. The Vampire Book: The Encyclopedia of the Undead. Farmington Hills: Visible Ink

Press, 1998.
Steiger, Brad. Bizarre Crime. New York: Signet, 1992.

28 The Vampire in Slavic Cultures